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Morphogenetic Fields Theory Makes Genetics Obsolete and Unnecessary … and Cellular Memory Understandable: The Theories of Morphic Resonance and “Prior Conditions”

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These Cellular Patterns Form Our Makeup, Our Thoughts, Our Feelings, and Our Way of Viewing the World: Biology As Metaphor and Mythology, Part Three — The Legitimacy of Cellular Memory

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The Legitimacy of Cellular Memory

Despite what I have just said concerning the importance of an analysis of the biological metaphors of form — especially as they exist on the cellular level surrounding conception — as reflecting something of importance to us in a hermeneutic or heuristic sense, I want to at least put out a case for the legitimacy of cellular memory as something in its own right. That is, the rest of Part Two will be based on a comparison of Wilber’s spectrum of consciousness with the observable events and forms (the behaviors of the specific biological forms) as they are known to occur through the observational aspects of the science of biology. Still, the interpretation between the philosophical system and the biological form will be aided, supported, and fed by, among other things, the direct experience of memories of these states and forms, down even to the earliest, by myself and by the reports of such experiences by others.

So while this analysis does not stand on the absolute veracity of those experiences by myself or by others, still the analysis is certainly aided and helped by a belief in their legitimacy. I will say a few words about how memory can occur of such events, and more importantly, how that memory can be related to the foundations of our consciousness. A complete explanation (as I see it) of exactly this — e.g., of how sperm and egg and zygote experience can lead to fundamental mythological, philosophical, and basic assumptions on the world, the self, and reality — can be found in two other recent works of mine (1993c, 1993d).

For our purposes here, let me just say that there are two possibilities that immediately come to mind: (1) what one might call the “prior conditions” theory and (2) Rupert Sheldrake’s theory of morphic resonance and morphogenetic fields. Let us take them in turn.

The “Prior Conditions” Theory

What I am calling the “prior conditions” theory is simply that the end result of any learning process, at any point, contains within it, if somehow broken down, all the prior conditions that produced it. It is based on the simple idea that the upper stories of everything will be in some way related to its foundation, and, more exactly, that the actual and specific foundation of anything can be exactly determined by reversing or tracing back in turn each step of its progression or building up.

Thus, this proposition states that all the experience, all the learning that occurs, is based upon prior learning and that all that comes about is in some way founded or based on stages that preceded that stage. The way this is understood to occur is in somewhat the same way that in a computer program a later stage necessitates a prior stage or as in any formal operation or in any learning at all later learning builds necessarily on particular prior understandings.

For example, in the case of learning a language: The speaking of a language requires at one point that the various sounds were learned, which requires that further back pronunciation of the various letters that make up the sounds were learned. Therefore, even though one may not retain a memory of learning the sounds and the individual letters, those events are encapsulated within the end result. Those prior stages had to have been there, and in some way are part of the construction of the end development; so much so that breaking down the end result leads necessarily to the factors of which it is composed.

This can be demonstrated in the case of computer programs and of codes of various kinds. Either of them, given sufficient analytical power (as we can now harness with the help of computers) and sufficient time can be broken down into their original constituents and into their necessary pattern of development. This being true — and allowing, this one time only, the dispensation of leaning on a physicalist presumption — since brains are seen as comparable in many ways to remarkably powerful computers, would it be so bold to assert that it might be possible for them to come up with its exact original conditions out of the current resulting conditions?

The prior-conditions theory is at least one possibility, then, and it is consistent with current psychological understandings of learning, development, and related processes.

Furthermore, this sort of process is also demonstrated in the phenomenon in psychology called regression. In these instances people will revert to earlier and earlier states of being, exactly as they were originally built up. They will often wear the same sorts of clothes, get the same illnesses, have the same intonations in their speech, and so on.

We see thus that each later stage contains within it all earlier forms, in some way. And that this is not dependent simply on some psychological memory mechanism is demonstrated by the fact that we observe the same phenomenon at work in the physical world in the form of the building up of multistory skyscrapers as well as that of multistep computer programs.

So in understanding cellular memory in this sense it is simply a matter of extrapolating our understanding of psychological regression much farther back than we are used to and adding the notion that from each successive stage can be accurately deduced its prior stages in turn, that the later stages could not be exactly as they are save for that the earlier stages happened to be exactly as they are. So this is one way of understanding how this memory could be contained in the adult range of experiential possibilities and how it could be legitimate.

Morphogenetic Fields and Morphic Resonance

The other possible explanation, as I mentioned, is consistent with Rupert Sheldrake’s theory. It can be stated this way: That concerning Sheldrake’s morphogenetic fields, if things are done a particular way, they tend to be done that particular way in the future. He gives the example of ritual. A ritual is performed in the same way it has been for thousands of years, and there is a perceived potency in doing it that way in that there is somehow an accumulated power in each subsequent repetition of that act. He contends that somehow the field, the field of form, the morphogenetic field, is strengthened; the pattern is strengthened. Therefore when one re-enacts that pattern one is tapping into the field, via morphic resonance, that has been established.

Let us turn our attention now to thinking in terms of certain patterns that happen, for example, on the cellular level, to certain patterns that have been enacted for millennia. Keep in mind that Rupert Sheldrake’s theory is not just concerning human beings and their thoughts and actions but applies also to all of Nature and the entire Universe. So there are morphogenetic fields acting on plants, e.g., in the way that they produce the leaves of each individual plant. There is morphic resonance in all the patterns of Nature, even in the ways crystals develop. Thinking now in terms of the cellular level, human beings have been sperm and egg, have been fertilizing eggs for many millennia, have been sperm and eggs uniting the exact same way in conception for untold millennia.

In fact many mammals reproduce exactly this way also. So, all told, there is a rather strong habit built up, a rather strong pattern that is a field that is of this pattern that exists in the Universe because of the repetition of this pattern over and over again in the Universe. So all of the aspects of sperm and egg experience — for example the experience of the sperm, that is, the struggle of the sperm — has been enacted practically an infinite number of times, more than can be imagined. For this is a strong morphogenetic field in the Universe, a strong morphic pattern. The point of all this is that since we resonate with things that are similar to us, and since a sperm is of a human being, then we would resonate with this pattern as we would resonate with this pattern of the egg and its experience or pattern. Likewise we would resonate with the pattern of conception itself and all that is subsumed under that, and afterwards also.

And of course all of the development of the fertilized egg and the blastocyst — the embryo and the fetus and all that — is part of a morphic pattern that is very well established. For our species it has been continuing practically an infinite number of times, having been enacted and being currently enacted, so that our species would find that this pattern would form part of our makeup, resonating with those patterns, and would form our thinking processes and feeling processes, and would help to structure our way of viewing the world and all else.

Finally the theory of morphic resonance states that we resonate with things with which we are more alike than not alike. Since we are more like ourselves than anything else, it follows that we would resonate more with our particular experience as a sperm and egg, for example, with its unique events, than with the experiences of other humans, or of other mammals or other species for that matter … though those possibilities are not ruled out and in fact those kinds of events—trans-species sharing of experience of morphogenetic field—is actually reputed to occur at times (Grof 1976, 1980, 1985). At any rate, it is most likely we would resonate with and pick up on the field laid down by our own experience as such by our selves as an entity, as well as to a lesser extent resonating with and contacting the way it is done “in general,” or “traditionally,” by the species one belongs to. This also explains what in species other than our own is called instinct . It also makes understandable such remarkable patterns of behavior shared across generations, while genetic explanations, by contrast, appear rather preposterous.

Anyway, this is another way of looking at how these events at such an early level can actually influence the way we think, feel, and see the world, and how they can determine our basic assumptions about all of this.

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Continue with Mythology Tells the Tale of Our Lives as Cells: “Whatever Happened to Us in the Amnestic Years … Is Projected Toward Cosmogony, Magic and Other Human Beings.”

Return to Cellular Memory’s Challenge to Materialism and Support for Panpsychism: The Body Arises from Consciousness, Not Vice-Versa, but There Is a Legitimacy to Heuristic Inquiry Into Form

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Morphogenetic Field: Sperm, Egg

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Morphogenetic Field: Sperm Surrounding Egg

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Morphogenetic Field: Conception

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Morpogenetic Field: Fertilized Egg Multiplying, Zygote, Blastocyst

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Return to Cellular Memory’s Challenge to Materialism and Support for Panpsychism: The Body Arises from Consciousness, Not Vice-Versa, but There Is a Legitimacy to Heuristic Inquiry Into Form

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Science Has Demonstrated That Psychological, Subjective Changes Affect the Rest of Reality: Everything We Think and Do Affects All of Consciousness

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Simply Thinking New Thoughts or Acting New Behaviors Affects All That Exists: Science As Myth, Part Five — Subjectivity Is Primary and Morphogenetic Fields

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Thus, Rupert Sheldrake’s morphic resonance theory relates to a new-paradigm vision of evolution. The essence of this new-paradigm view — as opposed to the old-paradigm stance which holds that the world is basically matter and that consciousness is an epiphenomenon of matter — is that the world is basically consciousness or subjectivity and that the material universe is an epiphenomenon of consciousness.

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Affirming this, we have Sai Baba’s statement that all there is, is the “I” or the Atma and that this is the foundation for everything else; everything else is illusion. All that really exists is the “I.” This is the same as saying in Western philosophy that subjectivity is the only true reality.

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This is in line with the viewpoint — a common Idealist, Eastern, Gnostic, and Jungian one — that the so-called “objective” reality is indirect perception and is dependent upon subjective reality; and so subjective reality is the only true reality that can be known.

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Considering this traditional Idealist view together with Sheldrake’s ideas and their Lamarckian consequences, one realizes that the predominant view of evolution — that it is based upon natural selection caused by mutations of chromosomes and genes, and so on — is actually a rationalization based upon an a priori presumption of the prior existence of the material universe. That is, that since the Lamarckian version — which is that changes are made in the biology of an organism based upon psychological strivings — cannot be demonstrated within a Newtonian-Cartesian world view, a materialistic worldview, then and only then we must postulate a mechanism for accounting for biological changes over generations, as in the theory of natural selection.

This theory of natural selection basically states that random changes occur in the chromosomes — mutations; “billiard balls” from the universe come in, so to speak, and rearrange the molecules of DNA, changing the chromosomes — which then have effects on the psychology and the biology of the organism. According to the theory, this may have positive benefits in terms of natural selection. And if they are positive for the species overall, then the species that gets those particular physical characteristics will tend to reproduce more and will therefore reproduce those offspring with those physical characteristics.

But all of this is a justification based upon the idea that there needs to be some kind of physical substrate to explain the changes. Whereas, in fact we see that evolution happens much more frequently than would be possible to be explained by natural selection, as just described. Indeed, it happens much more frequently and much faster.

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A Lamarckian view comes necessarily to mind because of this, and the only thing that keeps one from immediately suspecting the Lamarckian view is the old bugaboo of the prior assumption of a materialistic universe.

However, if we consider that all is subjectivity, that subjectivity is the prior reality, then the Lamarckian view stands supreme. Restated in terms of Rupert Sheldrake’s theory, it is that certain things that are learned through striving or effort or by a particular organism change the energetic field for the entire universe in that respect. So that not only offspring of that species, but also contemporaries of that species will be more likely to learn that.

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What we are saying is that psychological changes — you might say changes in subjectivity — affect all the rest of reality, all the rest of consciousness . . . and this can be demonstrated. It can be demonstrated, for example in experiments dating back seventy years that demonstrate that successive generations of rats learn specific tasks more quickly than their parents and that a phony Morse code is more difficult to learn than the real one. More recently, studies have supported the theory. For example, it was determined that people will more easily solve a crossword puzzle after it has appeared in print than before, in both cases without any prior exposure to it. In such a situation, the only change is that a great many minds have undoubtedly been working the puzzle after its publication, and this must have some effect, albeit nonphysical, on the performance of the later group.1

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In another experiment specifically involving Rupert Sheldrake’s theory, a group learned a particular random sample of items, memorizing them. It was discovered that just having that group memorize that series of items brought about the situation that in future learnings other groups were more easily able to learn that series of random groupings than other randomly created series.1

So what I am saying is this gives us a view of reality which is both deterministic and yet includes free will. This is true in that each and every thing that happens in the Universe has a tendency to happen, a probability to happen, based on particular fields that have to do with the way they’ve happened in the past or what’s been done in the past. But these fields are chosen and built up by free choice. Indeed, they were originally created by free choice.

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So it is as if all of our actions or the greater percentage of our actions are determined by these fields or are pushed or pulled by these fields; that we have tendencies to act in particular ways; that every thought we have tends a particular way because of these fields of things happening the way they happened before.

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But the full story includes the fact that we have the possibility to change those patterns; that we have the free will to create new patterns which are then more likely to happen.

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This possibility, this view of the way things work, also helps explain the observed increasing likelihood or possibility for people to deal with their feelings — specifically, even, to re-experience birth feelings — to have increasing access to other unfamiliar (in Western culture) experiences such as cellular memory, ancestral memory, past-lives memory, and so on, when increasing numbers of other people have had those experiences.

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This is a new-paradigm view in that it links all events or says that each and every thing that we do is part of a consciousness that we all partake of, and so each and every thing that we do affects the whole in at least a small way.

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In fact it affirms that what we do individually affects the whole in a great way if what we do is truly a creative act.

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The new-paradigm essence of it is summed up in that — regardless of whether or not the thing was shared or expressed — simply the thinking of new thoughts or the acting out of new behaviors affect Consciousness in its entirety.

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Continue with How End Times Can Be Seen as Beginning Times: Science As Myth, Part Six — Emanationism and the Cyclical Nature of Time and Change

Return to Restoring Nobility to Nature: Modern Consciousness Research Unveils a New-Paradigm Vision of Evolution Overturning the Dog-Eat-Dog, Darwinian One

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Restoring Nobility to Nature: Modern Consciousness Research Unveils a New-Paradigm Vision of Evolution Overturning the Dog-Eat-Dog, Darwinian One

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Sheldrake’s Theory Points to Initiative and Effort, even Honor, as the Engine of Evolution: Science As Myth, Part Four — Morphic Resonance and Lamarck

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Rupert Sheldrake’s theory gives rise to a conception of evolution — one that scientists have been taught to discredit, one which scientists have learned to smugly position themselves above, to pooh-pooh and snicker at. This alternative theory is the Lamarckian view of evolution.

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Briefly stated, the Lamarckian view is that repetitive actions made by individual members of a species, leading to certain changes in themselves, will also cause certain changes in the genes, which will then lead to those changes being observed in the offspring.

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Essentially the theory states that to some extent, however small, acquired characteristics of the parents can be passed on to offspring. And that it is the buildup of such minute changes in the generations that we observe as the process of evolution. This view attempts to explain, for example, how giraffes can come to have long necks by saying that it is the result of untold generations of giraffe progenitors straining to reach the leaves of high trees.

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Supposedly this idea is discredited because it is not seen how either mental events or their resulting repetitive actions — that is to say, either the desires of the giraffes for the higher leaves or the behavior of reaching and stretching — could actually change or affect the physical composition of genes and the basic units of DNA of which they are comprised. DNA and genes are only known by scientists to be changed by mutations in their structure through radiation or other actual physical alterations.

All things considered, then, a Lamarckian theory is discredited because of a physicalist perspective (can we at least at this point begin to use the word bias) that says that mental or behavioral events can not be transferred from one generation to the next unless they somehow do this through physical matter. Remember that this is matter as defined by us and is that which is capable of being externally perceptible to us.

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Physicalists assert that the only thing that can be transferred to subsequent generations is what is actually given to the next generation by way of the sperm and egg cells of the parents, and at base, the genetic material contained in them, the DNA. And since that genetic material is not in any way altered by such mental or behavioral events, the reasoning goes, there can be no connection between these events in these different generations.

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Let us leave aside for now the exciting new research by Bruce Lipton and others demonstrating alteration of DNA as a result of the experience or learning of a cell. For the point I wish to make is that it is only after accepting this physicalist bias, and its resulting negation of an alternative hypothesis, that the neo-Darwinian’s theory of natural selection becomes viable, indeed, becomes at all necessary. It is only after discrediting the preceding, more organically plausible Lamarckian hypothesis, that the theory of occasional genetic mutations by radiation or other extreme factor leading to higher survivability among slightly different offspring begins to look like anything but a strained explanation.

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Granted that some changes between generations of offspring do change in this way. That has been proven beyond a doubt in the laboratories. But it has yet to be demonstrated that these seemingly rare occurrences can account for the immense variation of life or the incredible rate of evolutional change relative to such a mechanism working alone.

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Consequently, cutting edge scientists, in biology and elsewhere, are going against this theory on this last point alone. Lawlor (1991) says of them:

There is no evidence that random mutations can produce new species or that complex organs can develop as a result of mutation and selection. The eye, for example, could emerge only as a result of thousands of simultaneous mutations — a mathematical impossibility. Nor has it been explained how organisms could develop new behavior patterns to adjust positively to genetic changes. Mathematicians have protested that only one in 20 million mutations can be expected to be positive. Generating new species through natural selection by means of mutated genes seems about as probable, in the words of astronomer Fred Hoyle, “as a tornado sweeping through a junkyard assembling a Boeing 707.” (p. 24)

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initiative-in-evolutionStill, there is the evidence for morphogenetic fields, which not only overturns the need for the Darwinian mechanism of natural selection, but also highly supports the previously discredited Lamarckian view. And I might add it restores to humans a view of natural process much more complimentary to inner-directed behavior and much more supportive of good efforts made in honorable directions than is the Darwinian theory which, in its appearance of support for the physically strongest, and its seeming rationalization of a “dog eat dog” and “kill or be killed” world, has been used to justify all kinds of brutal uses of force — through war and forceful domination and suppression by powerful individuals and groups in governments and other social bodies.

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Sheldrake’s “morphic resonance” theory supports the Lamarckian view 224948_490648594313660_221819406_n (1)and makes the theory of genetic evolution in general obsolete in this way: Basically, the theory of morphogenetic fields is supported by evidence that indicates that information is passed between individuals according to their degree of similarity. Therefore, if knowledge from one generation changes a particular field which can then be picked up by succeeding generations, it means that the whole idea of genetic mutations, and so on, is completely unnecessary; that the whole idea of genetic mutations and evolution, natural selection, and survival of the fittest is simply an explanation that is based upon the assumption of the primacy of the physical universe or the primacy of our concepts of the physical universe.

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However if we consider the primacy of consciousness “fields,” then we see that if consciousness is considered to be primary, and consciousness is considered to be fields which are affected simply by consciousness, then the whole idea of finding how a physical, biological organism is changed in order to affect evolution, is unnecessary. Furthermore, if consciousness is changed through learning, and consciousness is the basis on which later generations are changed, then we have a complete revolution, a total revolution, a total new-paradigm revolution in theories of evolution and natural selection.

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Thus, Rupert Sheldrake’s morphic resonance theory relates to a new-paradigm vision of evolution. The essence of this new-paradigm view — as opposed to the old-paradigm stance which holds that the world is basically matter and that consciousness is an epiphenomenon of matter — is that the world is basically consciousness or subjectivity and that the material universe is an epiphenomenon of consciousness.

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Continue with Science Has Demonstrated That Psychological, Subjective Changes Affect the Rest of Reality: Everything We Think and Do Affects All of Consciousness

Return to “Science Itself Has Now Superseded the Mechanistic World View”: Science As Myth, Part Three — Dire Consequences of Scientists’ Closed-Mindedness

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“Science Itself Has Now Superseded the Mechanistic World View”: Science As Myth, Part Three — Dire Consequences of Scientists’ Closed-Mindedness

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Scientists’ Reluctance to Adopt the Conclusions of Their Own Findings Has Had Many Dire Consequences, “Not the Least of Which Is the Environmental Crisis.”

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Scientists are understandably threatened by such an assault on the foundations of their beliefs, work, and dearly bought academic indoctrination.

“The same scientific priesthood, for a price, continues to supply those institutions with the knowledge and technological equipment by which they sustain their power.” – Robert Lawlor

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Dire Consequences of Scientists’ Closed-Mindedness

OB-UE021_butter_DV_20120814080729Biologist, natural scientist, and philosopher Rupert Sheldrake (1991) also describes this radical disassociation between the day-to-day approach and workings of the common scientist and their best understandings of the nature of the phenomena they study. And he explains why this dissociation might occur:

Although science is now superseding the mechanistic world view, the mechanistic theory of nature has shaped the modern world, underlies the ideology of technological progress, and is still the official orthodoxy of science. (p. 17)

And furthermore about this reluctance to change: “It has had many consequences, not the least of which is the environmental crisis” (p. 17).

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Robert Lawlor (1991), from his cross-cultural perspective, echoes this perception of scientists and their innate conservatism in the face of their own contrary findings:

Despite the advances in relativity and quantum theory, scientists still expect to view a world in which things are exactly as they appear to be, discrete and unperturbed by the subjective depths of the mind from which our very perceptions and rational intellect emerge. (p. 33)

And further on:

Meanwhile, the old thought patterns and linguistic practices, along with the social, political, military, economic, and medical institutions based on Aristotle, Descartes, and Newton go rolling along. Furthermore, the same scientific priesthood, for a price, continues to supply those institutions with the knowledge and technological equipment by which they sustain their power. (p. 34)

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The Revolutionary Import

And yet, the implications of these empirically-rooted, experimentally reproducible discoveries about the Reality which we share are profoundly important and influential in that they affect the very foundations upon which the rest of science’s other findings, discoveries, and theories are built.

Rupert Sheldrake (1991) points out that the findings of science have overturned all of science’s original premises. First he lists nine “essential features of the mechanistic world view”:

    1. Nature is inanimate
    2. Inert atoms of matter
    3. Determinate, predictable
    4. Knowable
    5. Universe a machine
    6. Earth dead
    7. No internal purposes
    8. No creativity
    9. Eternal laws (p. 17)

You will notice how many of these aspects of the mechanistic worldview overlap with what is normally called “materialism.” At any rate, Sheldrake (1991) then states, and goes on to demonstrate, that “every one of those essential claims has been refuted by advances of science. In effect, science itself has now superseded the mechanistic world view.” (p. 17)

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Despite scientists’ reluctance to face the implications of their discoveries and instead to cling to the familiar, it is our duty to shed popular or convenient positions when they are contradicted by the evidence … or else we should give up our scientific endeavor’s claim to be a truthful one. In so doing, Sheldrake’s (1991) conclusion is that

[T]he modern changes in science have effectively transcended each of these features. These changes in science have not happened as part of a coordinated research programme designed to overthrow the mechanistic paradigm. They have happened in specialized areas, seemingly unconnected with each other, and often without any consciousness that this was leading to a change in the overall world view of science. What I am going to suggest is that we can now see that this has effectively refuted the mechanistic world view within the very heart of science itself. (p. 18)

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But let us just now take one specific example. Let us consider the example of Darwinian evolution. This theory of evolution and natural selection is so widely accepted that it is hard to find an alternative explanation of these processes even presented, let alone discussed, in the textbooks of natural science. And yet there have been those in the past. The Lamarckian explanation is one of them. Emanationism is another.

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Debunking Neo-Darwinism and the Reemergence of Lamarck

For our purposes now, I wish to simply demonstrate how it is that science’s current discoveries can be said to overthrow so much of what is considered established in evolution. Rupert Sheldrake gives us a good example of that in his explaining that, in his opinion, based on the evidence for morphic resonance and morphogenetic fields, genes are actually a small part, perhaps even an inessential part of the process of evolution. He writes,

At each of these levels there is an organizing field containing an inherent memory, called a morphic field. And the basis of this memory is a process I call morphic resonance, the influence of like upon like. So each baby giraffe, as it grows, tunes in to the experience of all previous giraffes, through morphic resonance. It taps into a kind of collective pooled memory of the species, and in turn contributes to it. This applies, according to this hypothesis, to all animals and plants and people and also to crystals and molecules and planetary systems. It operates at all levels of nature. (Sheldrake, 1991, p. 33)

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And further on:

This leads to a new interpretation of heredity and evolution. Heredity depends both on genetic inheritance (chemical genes made up of DNA) and also on morphic resonance from past members of the species. In relation to form and behavior, I think that morphic resonance is much the most important component. I am suggesting, in other words, that genes are grossly overrated. (p. 35)

Furthermore: “morphic resonance permits a more rapid evolution than the standard neo-Darwinian theory, based on random mutation and natural selection. . . .” (p. 35).

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Thus, all of our elaborate theorizing about genetic factors in evolution are, by the evidence of morphogenetic fields, put in a questionable category. The implications of Sheldrake’s theory are no less than that what scientists normally consider to be the causative factors in both heredity and evolution are in fact either only a small, but not very influential, however measurable,  aspect of such factors like the veritable observable tip of a much more expansive iceberg or that they are totally unrelated to the actual causative factors of such processes. In either case, scientists are understandably threatened by such an assault on the foundations of their beliefs, work, and dearly bought academic indoctrination. To paraphrase a joke, it is a morphogenetic night out, and the scientists are nervous.

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Furthermore, Sheldrake’s theory gives rise to a conception of evolution — one that scientists have been taught to discredit, one which scientists have learned to smugly position themselves above, to pooh-pooh and snicker at. This alternative theory is the Lamarckian view of evolution….

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Continue with Restoring Nobility to Nature: Modern Consciousness Research Unveils a New-Paradigm Vision of Evolution Overturning the Dog-Eat-Dog, Darwinian One

Return to When Tradition and Religion Break Down, All Truth Is Liable to Erupt: The Center of the Onion Is Nothing … The Last Secret to Be Told Is That There Is No Secret.

Footnote

Experiments testing the theory of morphogenetic fields have been reported in a number of places, including New Sense Bulletin, Noetic Sciences Bulletin, and of course Sheldrake’s own works and presentations.

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Continue with Restoring Nobility to Nature: Modern Consciousness Research Unveils a New-Paradigm Vision of Evolution Overturning the Dog-Eat-Dog, Darwinian One

Return to When Tradition and Religion Break Down, All Truth Is Liable to Erupt: The Center of the Onion Is Nothing … The Last Secret to Be Told Is That There Is No Secret.

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Centaurs, Shamans, Sacrificial Lambs, and Scapegoats, Part Two: Shared Experience, the Earth Hologram, Volcano-Jumping, and UFOs … Is That Gaia Calling?

Centaurs, Shamans, Sacrificial Lambs, and Scapegoats, Part Two: Shared Experience, the Earth Hologram, Volcano-Jumping, and UFOs … Is That Gaia Calling?

I Am You, and You Are Me, and We Are We, and We Are All Together.

This is the second half of the Afterword of Apocalypse – No: Centaurs, Shamans, Sacrificial Lambs, and Scapegoats: Prospects on a Collective Pool of Pain. A description or synopsis of the entire chapter follows:

DESCRIPTION: The essence of Christianity is the idea that a person — Jesus Christ, of course, in Christianity – can suffer and die for the “sins” of others, so that those persons won’t have to bear the burden of their sins. This article addresses that theme in a larger, multicultural, multi-ethnic, multi-religious context: Are there people who take on the the “sins” or “Pain” of others, who take on the karma— in an Eastern sense or the mistakes and evil of others who are not able to handle the consequences of their actions? clip_image002 Is the Divinity inherent in the Cosmos compassionately concerned enough to manifest or call forth individuals to take on the same kind of task that Christ, in a most extreme brutal form, demonstrated? This article is not about Christ but about that theme of extraordinary individuals with a divinely-inspired mission of suffering for the sake of others who cannot “help” themselves in raising themselves above the consequences of their ill deeds. For are not people of all times and cultures children of the same Divinity, some would say “sparks” of that same Divinity, which others, including this author, have theorized is commensurate, i.e., equal, to all of Nature, including humanity each and every one of us? Assuming this, in this article the author discusses this phenomenon of people taking on, willingly and unwillingly, the pain and sins of their society from the small tribe to that of all of humanity. And it puts forth the proposition that there is a collective “pool of pain.” In that ultimately the distinctions between people are illusory, that we are all One, all interconnected, then both the evil, as well as the good, of each of us is both the result of the collective actions of us all as well as being a part of the consciousness that we all share more correctly the One Consciousness that each of us is.

Experience Is Primary

60s.hippies.peace.dovenormal_ButterflyOfHealingFINAL_LG_Jpg2It is important to keep in mind that all of this idea of a group psyche is built upon a perspective, a paradigm, in which subjectivity is primary: Experience or Mind being the only reality. Such speculation as engaged in here is not even conceivable within the dominant materialistic paradigm. Nevertheless, these possibilities have long . . . far longer than this upstart of “objective materialism” has been around . . . have long been the common currency of our species, and have been so in the vast majority of human cultures that ever existed.

Shared Experience: Morphic Resonances and COEX Systems

But, getting back to the subject, people having rape fantasies, both men and women, where apparently there has been no sexual abuse, is becoming ever more common. Is it that in some way when we are violated as children, psychologically and emotionally, that it’s part of a gestalt or resonance—Stanislav Grof[1] would say a COEX system; Rupert Sheldrake[2] would say a morphogenetic field or morphic resonance—that includes actual physical violations from a collective pool of pain?

Also we should consider all the current stories of people being sexually abused; there seems to be an epidemic of people claiming to have been sexually molested as infants by their parents. No doubt much of this is true. The evidence is there to confirm it. But is it also possible that people in processing their stuff, or coming close to their repressed feelings, are at times tapping into transpersonal resonances that are only similar in quality to the corresponding real-life trauma? This is a possibility we should consider; for I know it to be the only plausible one in my own case, in the case of the panelist mentioned at the outset , and in the cases of several others whom I know personally or whose cases have appeared in print.[3]

UFOs: Is That Gaia Calling?

Another item related to this pattern is the current UFO abduction experiences—the incidence of which is also increasing.[4] One interesting explanation for such experiences of being abducted and then examined, probed, and sampled—which corresponds to this collective pool of pain theory—is derived from the idea that in fact the Earth herself (Gaia) has consciousness and is therefore part of a collective consciousness to which we also belong. This idea of an earth hologram is propounded by Goddess theorists and by others as well. Joseph Chilton Pearce claims we have primary access to such an Earth hologram as children and lose it later through our normative indoctrination into society.

He writes:

The brain as a hologram is representative of the Earth. So long as this is undifferentiated, the personality, or consciousness within that brain, receiving its perceptions from that brain, is literally an undifferentiated part of the hologram effect. It is part and parcel of the world system, which, because it radiates out from the child, places him at the center of thought, with the world a body extending from him. The clarification of the hologram (to use that model) is a period of breathless wonder and excitement for the child because he is discovering his larger self. . . . [5]

The primary process is the function through which we are conscious of the Earth as a thinking globe, the flow of life, the general field of awareness, and almost surely, even larger ecologies of thought. The primary process is also past, current, and potential possibility and experience. Other cultures have maintained a much greater openness to the primary process than Western culture has. . . . [6]

Nevertheless, the potential for access to this “primary process” always exists, since it is repressed but continues to exist in the unconscious.

With these things in mind, is it possible that UFO abductees may be inadvertently stumbling into primary Earth process and picking up on the feelings of Earth herself as she is being poked, violated, measured, and having things inserted into her in this modern, high-tech, resource-exploiting era.

If so, one has to wonder whether some of the feelings of the Earth herself might not be being expressed or be trying to be integrated by her through these people. Is it possible that these people have become unwitting channels for Mother Earth’s pain—to help to express and integrate it—as she is systematically being defoliated, polluted, violated, and destroyed?

This may sound farfetched, but then, considering our actions in the face of global disaster . . . well, so are the times! Furthermore, I helped facilitate at least one inner journeyer whose experience was exactly this. Her interpretation of the powerful experience my wife and I both witnessed was that she was feeling and releasing pain and distress of all women throughout history and then Mother Earth herself. What gave extra credibility to her experience for me was that I observed what looked like her experiencing the pain of women in birth. Yet, like the rape reliving that was not of this life, this woman had never given birth herself … not in this life, anyway.

Volcano-Jumping for Bliss and Profit

Anyway, I offer these speculations in the hope of stimulating renewed appreciation of the roles as journeyers and shamans — as they have reemerged in their modern form in the deep experiential growth modalities such as Holotropic Breathwork and Primal Therapy, both of which I have substantial experience with. It may just be that what we do on our “inner” forays into consciousness has significance in the “outer” world — in these incredibly delicate and precipitous times—far beyond what we normally think. Indeed we may be volunteering for an ancient role, and in these days, perhaps, a very much needed one. Like Joe in the Tom Hanks movie, “Joe Versus the Volcano,” we may find ourselves “jumping into the volcano to save the community.” But also like Joe, and my experience attests to this, I believe we will find that the Universe provides, not death, but rather bears up and rewards with renewed life those who voluntarily sacrifice themselves this way.

Continue with For Earth’s Sake, Get Real Already: “Sure It’s Hard! But Always Are We Here Helping You,” Part One

Return to Why We Scapegoat … Why We Insist on Saviors: Reflections on a Collective Shadow and Of Sacrifices—Human, Animal, and Cucumber

Related Book: Go to Primal Renaissance: The Emerging Millennial Return by Michael D. Adzema.

Related Article: Go to “Nature As Alive: Morphic Resonance and Collective Memory by Rupert Sheldrake, Ph.d.

Related Article: Go to “Sathya Sai Baba, Avatar“ by Mary Lynn Adzema.

Related Article: Go to “The UFO Abduction Phenomenon’s Challenge to Consensus Reality” by John E. Mack, M.D.

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The First Retreat from the Natural Self Was Matriarchal Consciousness; It Should Hardly Be Our Goal: You Cannot “Balance” a Duality … You Can Only Transcend One.

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Matriarchy Is Not an Answer to Patriarchy: Is “White Man’s” Pride and Prejudices Keeping Us from Seeing Our Real Solutions, Our Primal Return?

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A Golden Age

The question that naturally arises from the preceding chapter’s conclusions on the current state of affairs and their unfortunately intractable response is, What can be done about the present crisis in consciousness? But in order to do anything about our situation, we must delve a little deeper into understanding this state of consciousness and into how it has come to be that way. A more thorough exposition of exactly that endeavor can be found in several other works of mine (The Great Reveal, Apocalypse Emergency, Apocalypse—No!, 21st Century and Its Discontents, and Adzema, 1993a, 1993b).

From Ancient Greece?

images20120115-195400For our purposes here, I would like to point out that similar conclusions to what we have arrived at about our crisis have been coming forth from many quarters of our culture in modern times. Examples are Rupert Sheldrake’s The Rebirth of Nature, Marilyn French’s Beyond Power, Theodore Roszak’s  The Voice of the Earth, Starhawk’s The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess, Richard Tarnas’s The Passion of the Western Mind, John White’s The Meeting of Science and Spirit, and Ken Wilber’s Up from Eden. Nevertheless, what almost all of these perspectives lack is a well-grounded anthropological perspective (Beyond Power being the notable exception). Their analysis of the historical process that has brought us to this pass is often heavily conditioned by a Western bias towards history which sees humanity as beginning in ancient Greece during a matriarchal “Golden Age.”

Completely overlooking, in this way, the full 99% of our specie’s history that occurred prior to that time — when we truly did live in harmony with Nature, as foragers and then hunter-gatherers — these theorists naturally come to the conclusion that our problems in consciousness arose when we switched over from a matriarchal mode of existence to a patriarchal one: That is, with the advance of nomadic patriarchal conquerors over the pastoral and agricultural “matriarchal” cultures of the Hellenic period of ancient Greece.

Matriarchal Is Not an Answer to Patriarchal

This is unfortunate because to seek to find a Golden Age in the matriarchal period has required of such writers that they completely overlook many of the obvious shortcomings of the matriarchal view. This is not to say that the matriarchal cultures may not have been more harmonious with Nature … and with their inner natures … than their patriarchal successors. That they were less violent is also true. Therefore, that matriarchal cultures were less “fallen from grace” than patriarchal ones is not something I would dispute.

What I think is crucial to make known, however, is that the matriarchal cultures themselves were also “fallen from grace”: from a previous, even more “golden” state — one which was even less violent and more harmonious with Nature. [Footnote 1]

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Is “White Man’s” Pride and Prejudices Keeping Us from Seeing Our Real Solutions, Our Primal Return?

But the writers in this area are apparently unaware of the true conditions of cultures outside of or prior to the Western “royal” line. Evidently, they are still to some extent influenced by the Western conditioning which has us scapegoat and denigrate such cultures and viewpoints as “primitive,” “savage,” and “uncivilized.” Thus they have us begin our history with a supposed “Greek miracle,” where we are said to have just “awakened” from a prior collective addiction to superstition, magic, and violence.

Lawlor_iconRobert Lawlor, in his book, Voices of the First Day, is one theorist who has not made such a mistake. In fact, Lawlor’s depiction of the aboriginal Australian world view demonstrate exactly the kind of “unfallenness,” “higher consciousness,” and harmony with Reality that most “matriarchal” theorists think they are espousing. It is one that is more truly in line with what might actually be our Reality — as the cutting edges of our sciences are finally telling us … despite themselves. It is interesting how we have come full circle in this way.

The First Retreat: Matriarchal Consciousness

Nevertheless, in response to the popular “return to the matriarchy” view, it is important to point out that it is not necessarily a good thing to go to matriarchal consciousness as a way of correcting patriarchal consciousness, even if it does represent a marginally better state of affairs.  For one does not correct the problems inherent in a duality by swinging to the other end in that same duality.

You Cannot “Balance” a Duality … You Can Only Transcend One.

That approach simply reinforces that particular split, that particular duality. After all, one would not think it a good idea to go from a period of totalitarian fascism to one of complete anarchy, for example. That would only put in play the forces to create another extreme crackdown. Neither would one consider it wise to swing from an extreme of hedonistic behavior to one of anal-compulsive repression; nor would one wish to order up a period of flood to counter one of drought!

“Balancing” Opposites Is an Impossible Struggle. Only a “Conjunction of Opposites” Brings Transcendence.

Though this pendulum-swinging tendency is often observed, it is hardly a desirable thing.  So, as it turns out, neither is it an ideal solution to go from patriarchality to matriarchality — just to “balance the opposites” . . . as some matriarchal advocates espouse. For doing either of these extremes sets up and reinforces the forces at the opposite extreme, readying them for the next wild swing in the other direction! No, one can only correct a duality by transcending that duality. And transcending, by the way, involves a synthesis — that is, either a going beyond, or a going before, to a state where both elements are not opposed — to a state where there is a “conjunction of opposites,” not their continued opposition.

Primal Consciousness

Hunter-gatherer consciousness — termed paleolithic consciousness by one researcher — and especially the even earlier forager consciousness was characterized by just such a, relatively, non-dualistic acceptance of That Which Is … for the most part. Its way of life, corresponding, has been called the “original affluent society,” in that it is estimated that only four hours a day were needed for attending to survival concerns.

But a mistrust set in.  Fearfulness and intractability in the face of change followed; and hence there arose the desire to attempt to control Nature, rather than to follow Her and conform to Her rhythms.

Continued with Ritual As Shadow: Magic, Ritual, and Superstition Occur with the Beginnings of Ego and the Agrarian Desire to Control Nature — the Matriarchal Consciousness

Return to “Why Did He Do It? White Man.” It Is Only Now That His Own Demise Is at Hand That Rational Man Stops to Reflect — The Primal Return

Footnote

1.  See also Matriarchy: a real solution to the shift in consciousness?

Continue with Ritual As Shadow: Magic, Ritual, and Superstition Occur with the Beginnings of Ego and the Agrarian Desire to Control Nature — the Matriarchal Consciousness

Return to “Why Did He Do It? White Man.” It Is Only Now That His Own Demise Is at Hand That Rational Man Stops to Reflect — The Primal Return

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